English
The five-aggregate realm is called the scope of name-and-form. For there, neither immaterial phenomena arise at rebirth without the material base, nor do karma-produced material phenomena arise without the rebirth-consciousness. The arising of form and immateriality is always paired. Just as in a house with an owner, a king, and a doorkeeper, there is no first entry without the king's command, so too in the latter part... Not even without the initial command, it happens through the power of the previous command. Just so, in the five-aggregate existence, without the co-nascent condition, etc., for the rebirth-consciousness-king, there is no first arising of form as rebirth. But later, even without the co-nascent condition, etc., of the rebirth-consciousness, through the power of previous influence, there is continuation from karma. But since the non-percipient existence is not a place for form, therefore, even without a form condition, form continues, because it is a non-percipient place, like a person's entry into an ownerless, empty house or his own house. And since the formless existence is not a place for form, therefore, even without a form condition, formless phenomena continue there, because it is a different place. But the five-aggregate existence is a place for both form and formless, therefore, there is no arising of forms at the moment of rebirth without a formless condition. Thus, this cause is a condition only for the karma-produced forms at rebirth, not in continuation. Now, if it is said, "When it is stated that 'cause is a condition by way of the cause condition for co-nascent things,' all this meaning is included, then why is 'for phenomena associated with cause and for forms produced from them' taken?" It is to reject the conditionality of karma-produced forms, etc., in continuation. For if it were not so, then those karma-produced forms and those produced from temperature and nutrition that arise in one moment together with the cause in continuation, would also be subject to the cause as a cause condition, but it is not their condition. Therefore, it should be understood that this is taken to reject their conditionality. Now, here the determination should be understood in terms of these words, "due to variety of distinctions and due to arising from conditions." Among these, "due to variety of distinctions," for this cause is fourfold by nature, due to distinctions of wholesome, unwholesome, resultant, and functional. There, the wholesome cause is fourfold, due to distinctions of the earth plane, the sense-sphere, etc. The unwholesome cause is only in the sense-sphere. The resultant cause is fourfold, due to distinctions of the sense-sphere, etc. The functional cause is threefold, in the sense-sphere, the form-sphere, and the formless-sphere. There, in the sense-sphere... The wholesome root is threefold, by name, as non-greed and so on. In the wholesome roots of the form realm and so on, this is the same method. The unwholesome root is threefold, as greed and so on. But the resultant and functional roots are threefold as non-greed and so on. However, according to the association with each mind, there is indeed a variety of distinctions among those roots. Thus, in this case, the decision should be understood in terms of various distinctions. "Arisen by condition" means these things arise by this condition, this is the condition for these things, this is how the decision should be understood, that is the meaning. Here, in this root condition, the wholesome root of the sense sphere is a root condition for the things associated with itself in the sense and form realms, and for the materiality produced by the mind. But in the formless realm, it is only for the associated things. The wholesome root of the form realm is a root condition only for the things associated with itself and for the materiality produced by the mind in the sense and form realms. The wholesome root of the formless realm is like the wholesome root of the sense sphere. So too is the indeterminate wholesome root, so too is the unwholesome root. But the resultant root of the sense sphere is a root condition only for the things associated with itself in the sense realm, for the materiality produced by action at rebirth, and for the materiality produced by the mind in the course of existence. The resultant root of the form realm is a root condition only for the things of the kind mentioned in the form realm. The resultant root of the formless realm is a root condition only for the associated things in the formless realm. The indeterminate resultant root is a root condition for the associated things and for the materiality produced by the mind in the sense and form realms, and only for the formless things in the formless realm. But among the functional roots, the condition is like the wholesome root in all three realms. Thus, in this case, the decision should be understood in terms of arising by condition. Explanation of the designation of the root condition. 2. Explanation of the designation of the object condition. 3. In the designation of the object condition, "the visual object" means the sense sphere called the visual object. The same method applies to the rest. "By the element of visual consciousness" means by the element called visual consciousness. The same method applies to the remaining terms. "And the things associated with it..." Thus, for that eye-consciousness element, and the three aggregates associated with it, for all four aggregates based on the eye faculty, the form-object is a condition by way of object-condition. The meaning is thus. The same method applies to what follows. "Mind-element" means for the mind-element and its associated states, in its threefold division, the form-object and the rest are conditions by way of object-condition, but not at one moment. "All things" means these five, the form-object and the rest, and all the remaining knowable things, excepting these six elements, are conditions by way of object-condition for the remaining mind-consciousness element and its associated states. The meaning is thus. "Whatever thing is cognized" by this, it is shown that those object-things that were spoken of as objects of these seven consciousness elements, become object-condition for those elements at the very moment of arising, having made them their object. And even so occurring, they do not occur all at once, but whatever arises having cognized whatever, those, for those, are object-condition separately, distinctly. This too is shown. "Arising" this should be understood as spoken in terms of all-time inclusion, just as rivers flow, mountains stand. Therefore, it is established that whatever arose having cognized whatever, and whatever will arise, they all arose and will arise only by way of object-condition. "Mental and mental states" this is an example in terms of their own nature of what was said as "whatever things." "Those things" means those object-things. "For those" means for those mental and mental states. So far, this is the commentary on the text. Now, this object, namely the form-object, sound, smell, taste, tangible object, and the object of mind, is sixfold in terms of categories. Therein, setting aside concepts, the remainder, from the earth, belonging to the sense-sphere… …unconditioned, is fourfold. Therein, the sense-sphere is fivefold in terms of wholesome, unwholesome, resultant, and functional form; the form-sphere is threefold in terms of wholesome, resultant, and functional, likewise the formless-sphere, the unconditioned is whole It is threefold by way of fruition-Nibbāna. Or all of this is sevenfold by way of wholesome, unwholesome, resultant, functional, form, Nibbāna, and concept. Therein, wholesome is fourfold by division of planes, unwholesome is only sense-sphere, resultant is four-planed, functional is three-planed, form is one-planed, only sense-sphere, Nibbāna too is one-planed, unconditioned, concept is plane-free. Thus here, the decision should be understood by various kinds of divisions. Thus, in this differentiated object, a sense-sphere wholesome object is object-condition for sense-sphere wholesome, form-sphere wholesome, unwholesome, sense-sphere resultant, sense-sphere functional, and form-sphere functional. For these six groups. A form-sphere wholesome object is object-condition for five groups among those six groups, excluding sense-sphere resultant. An immaterial-sphere wholesome object is object-condition for sense-sphere wholesome, form-sphere wholesome, immaterial-sphere wholesome, unwholesome, immaterial-sphere resultant, sense-sphere functional, form-sphere functional, and immaterial-sphere functional. For these eight groups. An unconditioned wholesome object is object-condition only for wholesome and functional of the sense-sphere and form-sphere. An unwholesome object is object-condition for sense-sphere and form-sphere wholesome, unwholesome, sense-sphere resultant, and sense-sphere and form-sphere functional. For these six groups. A sense-sphere resultant object is object-condition for sense-sphere and form-sphere wholesome, unwholesome, sense-sphere resultant, and sense-sphere and form-sphere functional. For these six groups. A form-sphere resultant object is object-condition for sense-sphere and form-sphere wholesome, unwholesome, and sense-sphere and form-sphere functional. For these five groups. An immaterial-sphere resultant object too is object-condition for these same five groups. Which exists. Having an object that is of unconditioned result, it is an object condition only for wholesome and functional consciousness of the desire and form spheres. Having functional consciousness of the desire sphere as object, it is an object condition for wholesome consciousness of the desire and form spheres, unwholesome consciousness, resultant consciousness of the desire sphere,